When we talk about origins, it’s important to recognize the intelligence embedded in the process of all experience and expression. Pure Divinity seeps into everything.
For example, in the origins of consciousness, when liveliness stirs alertness, it doesn’t just agitate it. Alertness becomes awareness which becomes self-referencing and reflective. This is the foundation of all experience.
Similarly, within the dynamics of consciousness, there would be no devata value or process of experience and no recognition if there were not inherent intelligence.
On a more personal level, we can see the dynamics of our own intelligence. When we’re agitated, our forebrain or higher mind goes off-line. Inversely when we’re settled and clear, we’re more intelligent. We see more, can discriminate better, and make better decisions.
Many famous scientists have believed in an impersonal Divinity due to their study of nature. For example, we’ve found many constants in the laws of our universe. A small variation in any of them would mean the universe as we know it would never have formed or would have failed quickly.
Why are there even natural laws at all?
Consider entropy and the second law of thermodynamics. Left to itself, any system will increase in entropy and dissolve. This means that for a system to continue or more so to evolve, there has to be a constant input of order. Where is that order coming from in the natural world?
Albert Einstein said: “We followers of Spinoza see our God in the wonderful order and lawfulness of all that exists and in its soul as it reveals itself in man and animal.” Also “I want to know how God created this world. I’m not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts, the rest are details.”
And from Baruch Spinoza himself, the founder of the modern philosophy of science:
“Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner.”
Spinoza’s philosophy was later compared to Vedanta, but he’s closer to Nyaya, the first Upanga (subordinate limb or darshana) of the 6 systems of Indian philosophy. Nyaya is an exploration of the 16 means of knowing, ways to deduce valid knowledge.
Vedanta is the 6th system and end of knowing. You have to start with gaining valid knowledge and explore the means of knowing, Yoga, before you can get to the end of knowledge.
I’m not suggesting here that we should believe in a higher power. Belief is not a valid means of knowing. I am suggesting observation of our experience and the world leads to the recognition that the world is immersed in inherent intelligence.
Love is much the same. It flows through the foundations, motivating expression, life, and our return to source.
Love and intelligence are things to be recognized and experienced, not things to believe in.
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